This term means that one should be broad-minded and care for all things and people. Ancient Chinese believed that with its topography and other natural features being generous and peaceful, the earth sustained all things in the world, allowing them to grow and develop in keeping with their own nature. Men of virtue model themselves on the earth, and just like the earth, care for all things and fellow human beings with open heart and virtue. This embodies the pursuit of moral cultivation and harmony among people and between people and nature. It represents the Chinese views and ideals on governance and human relationship, which were inspired by the formation and features of mountains and rivers in China. Together with the notion of constantly exerting oneself for self-improvement, it forms the fundamental character of the Chinese nation.
The term has two different meanings. One is an individual’s fine moral character, or his proper conduct in society. At first de (德) was only related to an individual’s behavior, referring to his external moral conduct. Later, it also referred to something that combined external behavior with internal emotions and moral consciousness. The other meaning of de refers to the special laws and features obtained from Dao, or the physical manifestation of the hidden and formless Dao, as well as the internal basis for the origination and existence of all things.
One of the eight trigrams, kun(坤) consists of three yin lines: ☷. It is also one of the 64 hexagrams when it consists of six yin lines: . According to scholars on The Book of Changes, as the kun trigram is composed only of yin lines, it is purely yin and is thus used to symbolize all yin things or principles. The kun trigram symbolizes earth, and when it comes to society, it symbolizes the social roles played the by the female, the mother, and the subjects of the ruler, as well as gentle, kind, and generous ways of doing things. In this context, kun also means creating and nourishing all things under heaven.
One of the eight trigrams, it consists of three yang lines: ☰. It is also one of the 64 hexagrams when it consists of six yang lines: . According to scholars on The Book of Changes, as the qian trigram is composed only of yang lines, it is purely yang and is thus used to symbolize all yang things or principles. The qian trigram symbolizes heaven, and in social terms, it symbolizes the social roles played by the male, the father, and the monarch, as well as decisive and vigorous ways of doing things. In this context, qian also means creating and leading all things under heaven.
The term means to have love for the people, and cherish all things in the world. Here wu (物) includes plants and animals, while ai (爱) implies using them in a measured and appropriate way. This was first proposed by Mencius (372?-289 BC) who differentiated natural emotions as: a love for close family, a broad compassion for other people, and a sense of cherishing for plants and animals. The love could be close or distant, but a person of virtue always begins with love of close relatives, which then extends to other people and eventually to all things in the world. Though this feeling starts within the family, it should extend beyond it, even beyond the human race to include plants and animals, to become a broad love. The goal is to achieve harmony within oneself, with others and with nature. Zhang Zai’s (1020-1077)concept that “all people are my brothers and sisters, and all things are my companions” is very similar.
This idea was first put forward by Zhang Zai (1020-1077)of the Northern Song Dynasty, who held that people and things are all created by the vital force of heaven and earth, and thus are similar in nature. He advocated love for all people and things in the world, and his view transcended the old anthropocentric viewpoint and aimed to reach harmony between oneself and other human beings as well as between oneself and other creatures and things. It is the same as the idea that a true gentleman has ample virtue and cares for all things. This notion is an important part of the School of Principle of the Song and Ming dynasties.
The term means that one should strive continuously to strengthen himself. Ancient Chinese believed that heavenly bodies move in accordance with their own nature in a vigorous and forever forward-going cycle. A man of virtue, who follows the law of heaven, should be fully motivated and work diligently to strengthen himself. This is the Chinese view on governance and self development, established with reference to the movement of heavenly bodies. Together with the notion that a true gentleman has ample virtue and carries all things, it constitutes the fundamental trait of the Chinese nation.